Didache, or The Teaching of the Twelve Apostles

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DIDACHE!

 

(HORA’ah!)

 

TEACHING of the MASTER

For all the Tribes

BY THE TWELVE

 

The Received Greek Text

With a New, Annotated English Translation

Utilizing True Names & Hebraic Technical Terms

 

 (An English-only Version is Also Available)

 

Revised & Edited by

Jackson Snyder

 

Didache! (Hora’ah!) Lessons of the Master for All the Tribes by the Twelve ~ The Received Greek Text With a New, Annotated English Translation Utilizing True Names & Hebraic Technical Terms

 

Copyright ©2010 by

Jackson H. Snyder

All Rights Reserved

ISBN 978-0-557-29887-7

Second Printing: January 30, 2010

Please report errors to www.Apostolia.com.

 

Dedicated to the Vero Beach Yahad,

those who helped me tear though it.

 

 

 

CONTENTS

PREFACE

4    by Rabbi Barry Albin

 

ABOUT

7    The Didache / Ha Hora’ah

6    This Translation

10   Glossary of Terms

 

THE TWO ROADS

12   Life’s Road

20  Death’s Road

 

THE MASTER’S WHOLE YOKE

24  Righteousness’ Road / Eating / Baptisms

26  Fasting / Praying

28  The Sacrifice

30  The Thanksgiving (Todah Rabbah)

34   Marana Tha / Amein

 

DIFFERENT MINISTRIES

36  Ministers

40  Giving

42  Leadership / Examination

 

LAST RESORTS

44  Last Days

46  Great Ordeal / Signs of Truth

 


 

PREFACE

Rabbi Barry Albin

Nasorean Orthodox Qahal, 2010

The Didache Ton Dodeka Apostolon or Teaching of the Twelve Apostles is a constitution written by the second bishop of Jerusalem, Shimon, the half-brother and cousin of Y’shua ha Meshiach. Ya’akov ruled the church until 62 C.E. The Didache therefore must have been written between 63 C.E. and the death of Shimon in the early second century. The book was considered scripture until the Nicene Council, yet remains part of the greater canon in the Ethiopic Church. The official position of the Romans on Didache is expressed in the Catholic Encyclopedia in which it includes the work among the Apostolic Fathers. Many of those fathers considered the Didache second only to the Hebrew Scriptures.

 

While most scholars today agree that the book was written in the first century, no one is willing to make the dogmatic statement that I have made. I make it for a variety of reasons; first and foremost, the Voice tells me so and my charism of wisdom asserts the truth of the matter. However, being the lawyer and rabbi that I am, I require substantial evidence for anything that the Voice says to me before I pass it on.

 

The book is not attributed to any particular apostle. By claiming that it comes from all of them, including the one appointed after Yehudah died, it claims to speak for all of them. Only one person had authority under Essene Law to speak for the Yahad, viz. the High Priest and Mebakker. That person from 63 C.E. until 105 C.E. was Shimon. The book acts as an encyclical letter and therefore can only originate with the High Priest and Mebakker with the full support of the Chief Rabbi, Petros, and the Prophet Yochannan.

 

The book makes no mention of the destruction of the Temple. The Nasoreans would definitely have supported the temple from 66 C.E. until 69 C.E., for a Nasorean carpenter was the High Priest. Therefore it can be argued that the latest date for the writing is 70 C.E., the year that the Temple was destroyed.

 

The reason for the book is to bring order to the greater Qahal after the execution of the Mebakker and brother of the Master, Ya’akov ha Tzadik.

 

Remembering that the Qahal was a Jewish organization, it was much more concerned about right actions than about right beliefs (orthopractic more than orthodox). There are no doctrinal statements in the book, but there is much about the proper way to do things; to whit, proper morals, how to baptize, how to choose bishops and deacons, how to deal with itinerant apostles, prophets, and evangelists, how to know when the end was near, how to raise money for the church, what to do with tithes, etc. The fact that these ideas were central shows us that this is a statement from the orthopractic community in Jerusalem.

 

The interpretations given to the Ten Commandments in the Didache sound much like the Sermon on the Mount from Matthew, a book written to the Jews. As Matthew was written after the destruction of the Temple, Matthew is restating Didache, not the other way around. Many of the issues that are raised by Paul in Galatians and Romans are addressed in the book. They issues must have been considered before the Didache; and they are generally said to have been written a few years before the death of Ya’akov. Clearly, the emphasis on works that the book presents is anti-Pauline.

 

All in all, I am convinced of the early origin of the book and of its author. The book is terribly important for those of us who want to know what was said in the beginning. Dr. Snyder does a good job of recovering the original names used in the Aramaic text, which is no longer extant. This book should be central to any congregation that wishes to remain true to the teachings of the Meshiach Y’shua because they have the approval of the family of Y’shua – those who knew him best – and of the Apostles, who after all were close friends and family of the Meshiach. While recognizing that the Christian faith has fallen seriously away from doing what the Anointed One taught, this book can provide a simple return to his original teaching and Dr. Snyder does a good job of making it available for us again.


 

 

INTRODUCTION

 

The Teaching / Ha Hora’ah / The Didache

The Teaching originated as a practical manual for leaders in the Nazorean (Netzari, Nazarene) movement of the first century, composed and redacted in the middle decades, perhaps by an overseer of the Jerusalem Assembly, to be used in establishing new assemblies.  Dating the work to as early as the 40s or 50s is confirmed by (1) trusted witnesses, (2) doctrines in common with dated sources, and (3) internal evidence.

 

As to (1), scholarly secondary witnesses such as The Oxford Dictionary of the Christian Church[1] list the many sources that cite Didache, and thereby suggest the date of composition to be “during the mid to late first century.”

 

(2) Other early sources deal with the same subject matter as the The Teaching; for instance, the “Two Roads” (chapters 1 – 5) is a prominent doctrine in The Epistle of Barnabas (c. 70 AD), the Charter of a Jewish Sectarian Association (1QS, < 50 AD), and The Two Roads (4Q473).[2]

 

(3) The Communion (Eucharistic) liturgy of The Teaching retains a reference to “the Vine of David,” which would surely have been excised if this were in use in anti-Semitic or Gentilocentric venues (such as the Gentile assemblies ruled by Ignatius of Antioch).

 

This manual, just as the title suggests, is meant for the new assemblies (kahalim), including proselytes and neophytes; but not necessarily Gentiles (though an early commentator amended the document’s title to read “to the Gentiles”).[3] 

 

In addition, the doctrine of the True Prophet, so prominent in the Petrine / Clementine literature, is also explained in the Didache, as are rules that deal with false apostles, prophets, and teachers, implying that the community leadership was new and not yet firmly established in contending with the false. Inexperienced leaders therefore need not rely on the spirit of discernment to determine true from false at first, but could rely on the Didache until such supernatural abilities developed.[4] 

 

The apocalyptic section (chapter 16) is brief and not weighed down by heavy symbolism and exaggerations as are The Apocalypse, Esdras, the Enochic literature, again suggesting a date early in the history of the sect, before the accumulation of written material, apocalyptic or otherwise.  Since its rediscovery in the late 19th century, scholars and all those interested in the “Historical Jesus” are still enthralled with this little handbook. 

 

Didache is now included in the “Ante-Nicene Fathers” collection along with related texts Barnabas and Hermas.  The Sinaitic manuscript has an empty space to accommodate the Didache, which is still considered an apostolic witness of the Ethiopian Orthodox Church. 

 

Among those of the curret Neo-Nazorean movement: at its most important, the Didache is canonical and authoritative: more highly prized than the Pauline epistles (!); at its least, it is still considered an authentic, apostolic rule useful in establishing new congregations.  If the tradition is true – that Simon bar Cleopas is the author / editor, then this work is not only genuinely apostolic, but originated in the dynastic family of Yahshua the Nazorean, known as the “Christ.”[5]

 

This Translation

To stay consistent with my other translations and editions, I am again reseeding Hebrew / Hebraic names and technical terms while excising “churchy” generica, being (as I am) dedicated to restoring our Sky-Father’s true name, titles, and technical terms that Academia and Churchianity have kept buried since the fourth century. 

 

The fact that we know this work best by its untranslated Greek title – Didache – demonstrates the extent to which the work has been “converted” to Theospheria. Further, is not the term “Jewish Christian,” still employed by concensus scholars when referring to the Nazorean movement, a contradiction that purposefully misleads Scripture students away from historical fact and promotes successionism and anti-Semitism?

-          Jackson Snyder, January 28, 2010


 

Glossary of Terms

Amein = let it be so; have faith that it is so; believe it is so.

Av, Avinu = father (papa), our Father.

Elohim, ben Elohim = the Almighty, son of the Almighty.

Ha’aretz = the ground, the land, the eart; specifically, the extent of Israel.

Hosanna l‘Elohei Dawid = Come and save us, Almighty of (King) David.

Kahal = the Congregation, the Called.

Kavod = radiance, fame, Shekinah, ‘glory.’

Koach = strength, power.

Kohenim hagadol = High priests.

Kol yomim = all days, a long time, forever.

L’olam va-ed = like kol yomim, a long time, forever.

Maran Atha = (Aramaic) Come, O Master.

Master, the = in churchy language, “the L-rd,” meaning Yahshua.

Meluqa = reign, realm of authority, nation.

Mevakkerim & Evedim = Kahal Overseers & Consecrated Servants.

Miqvah, miqvot = ritual cleansings.

Mitzvah, mitzvot / entolh = commandment / command, commands.

Moshiach = the Anointed One, the Messiah or Savior.

Qadoshim = the Set-apart; those who have chosen Life’s Road.

Qol Shofar = signaling voice of the ram’s horn or silver trumpet.

Righteousness = fulfilling the ordinances of the Torah on Life’s Road.

Ruach, Ruach haQodesh = spirit, holy spirit.

Shalom = pause, peace, a greeting.

Shamayim = skies. In churcy language, “heaven, heavens.”

Sheqer =  false, lying.

Shlichim, Neviïm & Morim = apostles, neviim and teachers.

Standing Ones = the world’s existence depends on them, (James the Just).

Todah Rabbah = Great Thanksgiving, the Communion, Eucharist.

Torah = the ordinances of YHWH found in the Penteteuch.

Tov Besorah = good news; in churchy language, ‘the G-spel.”

Yahad = those who are together on Life’s Road; those in one accord.

 

Other definitions are in the footnotes.


 

[1]Didache,” Oxford Dictionary of the Christian Church (Oxford U. Press): 2005.

[2] I offer new editions of these texts and many others sacred to Nazoreans through Apostolia Communications (www.Apostolia.com).

[3] At least one text’s title reads, The L-rd’s Teaching by the Apostles to the Gentiles.

[4] The Clementine literature, specifically that which is known as The Recognitions of Clement and The Homily of Clement (aka Second Clement), may also be obtained at www.Apostolia.com.  In these texts, overseers were not necessarily chosen for their administrative abilities, but rather by the “voice of the skies” spoken either to the ordaining apostle or to the assembly at large.

[5] Simon bar Cleopas is also known as Zelotes or Simon of Cana, Ya’aqov is known as James, the author of the epistle, and ‘Christ Jesus’ is the Christian pseudonymn of Yahshua ha Moshiach (Matthew 2:23).

 

The latest edition of this publication is available for a
reasonable price in paperback at this link.

 

THE TWO ROADS

Life’s Road | Didache 1:1 There are two roads: one of life and one of death. There is great variance between the two.  2 The road of life is this: First of all, you will care for Elohim who brought you into being;[1]  Secondly, you will care for your neighbor as yourself.[2] All that you would not have happen to you, make sure that[3] it does not happen to another.

3 Pay attention to these words since this hora’ah[4] is for you: Say good things to those who curse you, pray about your enemies, fast on the account of those who persecute you.  How favored are you if you only care for those who care for you? Outsiders care the same, do they not? But if you care for those who despise you, you will have an enemy no longer.

4 Prohibit the lusting of the flesh  and of culture. If anyone strikes your right cheek, turn to him the other; in this way you will be complete. If someone forces you to go one mile with him, go two. If someone takes your outerwear, give him your underwear.  If someone takes what is yours, do not ask it back; you cannot get it back anyway.

5a To everyone who asks, give; do not ask for anything back – for Av wants gifts given to all from one’s personal wealth.


[1] Care for = agaphseiV. Agaph as “Love” has lost its meaning. Cf. Jeremiah 21:8.

[2] See Matthew 22:37,39.

[3] Lit. make it. Leviticus 19:18. Italicized words are supplied for clarity.

[4] Teaching = Didache (Didach). Like the canonical James and the Sermons on the Mount and Plain in Matthew and Luke, “The Teaching” is from the same or a similar source, which may be Yahshua himself (via Papias’ Hebrew Matthew) or one of his ‘brothers’ and successors; i.e. Ya’aqov (James), Yehuda (Jude), or Simeon Cleopas. (Tradition favors the latter.).

 

Didaché 1:5b Anyone who gives according to the mitzvah is blessed and guiltless. Cursed is anyone else who receives (except the needy, who are also guiltless). Anyone who does not have a need must answer to why he received.  Confine him! for he must be examined in connection with what he has done. He will not be released until he has returned even the very last quadrans.[1]  6 Similar to this is this saying, Let your alms sweat in your hands until you have learned to whom you should give.[2]

Didache 2:1 The second mitzvah of ha hora’ah is next: 2 You will not commit murder, you will not commit adultery, you will not commit pedophilia,[3] you will not commit immorality, you will not commit robbery, you will not perform magic, you will not practice witchcraft, you will not murder children by abortion or kill them once born, you will not pine for your neighbors’ goods, 3 you will not lie, you will not witness lies, you will not speak bad things, you will not take harbor a grudge, 4 you will not be double-minded, not double-tongued; for the double tongue is a death trap. 

5 Your word(s) will not be false or empty, but proven by action. 6 You will not be greedy, a thief, a hypocrite, bad-tempered, proud. You will not make evil plans against your neighbor. 7 You will not hate, though some you will rebuke; but for others you will pray, and still others you will care for more than for yourself.


[1] Some sayings of chapter 1 are from the same source as Matthew 5 and Luke 6. The quadrans was the lowest valued bronze coin of the realm.

[2] Source unknown, but see Sirach 12:(4 …).

[3] Pedophilia = Some have“corrupt boys” ( masculine).  Raising boys as companions was a accepted practice in some quarters of the occupying military; however, girls were hardly exempt from the corrupters.

 

Didache 3:1 My child, run from every evil, even that which resembles it.[1] 2 Do not get mad, for anger leads to murder. Do not be jealous, inciteful, enraged; murders are born from all of these.  3 My child, do not be lustful, for lusting surely leads to perversity.  Neither will you be foul-mouthed; from such are adulteries conceived.  4 My child, do not cast spells, since such leads to idolatry; do not be a medium, astrologer, or magician – do not be in any way willing to even consider such things – for idolatry is born out of them all.[2] 

 

 

5 My child, do not be a liar, since lying leads to theft; do not be greedy or conceited; for robbery is born from all of these. 6 My child, do not be a complainer, since such leads to blasphemy; do not be selfish or one who is filthy-minded; for blasphemies are born from all of these.  

 

7 Instead, be gentle, since the gentle will inherit the earth.

 

8 Be patient, merciful, honest, quiet, and kindly.  Always consider the words you have just heard. 9 You will not puff[3] up, nor will you allow disrespect to enter in. You will not associate with the self-important, but you will walk with the righteous and humble; 10 then even when accidents happen to you, such will be received as good, for nothing happens without Elohim knowing.


[1] What could a child do but run?

[2] The “two ways” and the lists of prohibitions on these pages greatly resemble those of the Epistle of Barnabas, especially Barnabas 18. We have recently published a new Hebraic edition found at www.Apostolia.com. 

[3] Lit. raise.

 

Didache 4:1 My child, you will remember the one who speaks the Word of Elohim to you by night and day, and you will honor that one as the Master; for whenever the masterful speak, there is the Master. 2 Moreover you will seek out the Qadoshim[1] every single day so that you may find shalom in their words.  3 You will not cause a rift, but you will calm down the contentious. You will judge with right judgment; you will not show favoritism – you may have to reprove that one for breaking the rules. 4 And you will not worry about[2] whether something will be or not be.

5 Do not be found holding out your hands for receiving and drawing them in for giving. 6 If you will give by your own hands, you will pay a ransom for your sins. 7 So you will not hesitate to give nor complain about giving; for you will know the identity of the best Paymaster. 8 You will not turn away from the one in need; in fact, you will make your brother a partner in everything, not claiming[3] anything to be your own. For if you are partners in the imperishable, how much more in the perishable? 9 You will not keep your hand back from your son or daughter, but you will teach them the fear of Elohim from their childhood. 

10 You will not give bitter commands to the man or woman you hire – those who trust in the same Power[4] as you do – in case (on account of your behavior) they might give up honoring the very same Power who is over you both.  For he is coming, not to call together those of high station, but those whom the Ruach has prepared;


[1] Qadoshim = here speaking of the righteous “elders,” set-apart unto holy living.

[2] Lit. be double-spirited or double-minded.

[3] Lit. saying.

[4] Power = Elohim or Koach, referring to the might of YHWH.

 

Didache 4:11 for you are all workers subject to your bosses as though they were a type of god: serve them in humility and awe-filled respect. 12 You will hate all hypocrisy, and everything that is not pleasing to YHWH. 13 You will never abandon the commands of YHWH, but will guard all that you have received, neither adding to the mitzvot nor taking away from them. 14 In the group session you will confess your faults. You will not go to prayer with a guilty conscience. And this is the road of life. 

 

Death’s Road | Didache 5:1 But this is the road of death: First of all, this road is evil and fully cursed with murders, adulteries, rapes, lecheries, thefts, idolatries, magic, witchcrafts, extortions, lyings, acting-out, double-crossings, betrayals, pridefulness, deviousness, stubbornness, covetousness, filthy-speaking, jealousies, assaults, self-promotion, and boastings.  

 

2 Death’s road is cursed with persecutors of good folks, those hating the truth, loving the lie, not recognizing the reward of right-doing, not holding to the good nor exercising right judgment; also restlessness – but not for the good but for evil – those from whom tenderness and tolerance stand far apart; those in love with worthless things, running after accolades, not pitying the poor, not toiling for the one oppressed with toil, not recognizing the One who made them.

Didache 5:2b There are murderers of children, spoilers[1] of those molded by Elohim, turning the back on the needy, oppressing the afflicted, promoting the rich, assessing the poor unjustly, being perfectly sinful. May you be delivered, my children, from all these things. 


[1] Corruptors; unmolders of those whom El has molded; agents of decay.

 

THE MASTER’S WHOLE YOKE

Righteousness’ Road | Didache 6:1 Pay attention just in case someone leads you astray from this road of righteousness; he is teaching you that which is beyond Elohim.  2 If you can bear the Master’s whole yoke, you will be complete; but if you cannot, do the best you can.[1] 

Eating | Didache 6:3 Regarding eating, do the best you can; [2] yet by all means abstain entirely from meat sacrificed to idols; for eating such is worshipping the gods of the dead. 

Baptisms | Didache 7:1 Regarding baptisms, here is how you will do them.[3] After reciting all the necessary words, do miqvot in the name of h’Avi and ha Ben and ha Ruach haQodesh in running water. 2 If you do not have running water, you can do miqvot in other water; and if you do not have cold water, warm will do. 3 If you have neither, pour water on the head three times in the name of h’Avi and ha Ben and ha Ruach haQodesh [4] 


[1] In other words, Do not quit but continue to pursue the upward way toward the goal of completion / perfection.

[2] “Eating” = it is taken for granted that talmidim will be eating according to Torah; though then, as now, we who eat kasrut or common may not always be privy to a food’s exact ingredients.  However, we would never knowingly eat any foods containing unclean flesh. “Sacrificed to idols” = Eating flesh sacrificed to idols is consuming and retaining the unclean entities inhabiting the flesh.  This, according to Peter in Rec. of Clem., Book IV.

[3] Baptism = I have avoided the term miqvot only because there is still some question as to whether the washings of the community were indeed miqvot. Unfortunately, the term baptisms, a transliteration of the Greek baptismatos, has long been compromised by the Church. Scripture is clear that “baptism” is a matter of sprinkling, splashing, or pouring rather than immersion.

[4] See 9:5; Let us not confuse this pouring with the trinitarian baptismal dogma of a much later time. We know that in Apostolic times, there was and now is only one name in which we may be cleansed. Acts 2:21, 8:16, 10:48 etc.

 

Fasting | Didache 7:4 Yet before the baptism, let both the one who cleanses and the one who is cleansed fast, as well as all others who are able; in fact, you will order the one who is to be cleansed to fast a day or two before.

 

Didache 8:1 But do not allow yourself to fast with the pretenders: those who fast on the second of the seven days[1] and the fifth.  You must fast on the fourth day and on the day of preparation.[2]  

Praying | Didache 8:2 Do not pray as do the pretenders, but as the Master commanded in his Tov Besorah.[3] Pray this way:


Avenu in the shamayim, your name is qadosh. May your meluqa come and your will be fulfilled on ha’aretz as in the shamayim. Give us our bread for today. Forgive our debt as we forgive our debtors. May we not be lead into testing, but free us from the evil one, since all the koach and kavod through the ages are yours.

 

3 Pray this way three times every day.


[1] Sevens = sabbatwn, sabbatōn, sabbaths.

[2] Preparation (Luke 23:54 et al) is the 6th day commonly known as Thursday sundown until Friday sundown. The “pretenders” (those of the sect of the Pharisees, Luke 16:14) set fast days to maximize market day profits.  Therefore, the Hora’ah sect sets itself apart from profiteering.Cf. Milavec, Aaron: The Didache: faith, hope, & life of the earliest Christian communities, p. 239ff. Tov Besorah = Good News

[3] Tov Besorah = Good News.  We see the Good News as the Hebrew Matthew spoken of by the early commentator Papias. (Matthew’s special material is very often reflected in this document.).

 

The Sacrifice | Didache 14:1[1] Now on account of the Sovereign command of YHWH,[2] in gathering to break bread and to give-todah, confess your sins first off so your sacrifice may be clean; then gather in yahad[3] and break bread while-offering-up-your-todah.[4] 2 Do not allow anyone who is belligerent with his comrade to join your kahal until all has been settled, so your sacrifice may not be filthy, 3 since this is the sacrifice spoken of by YHWH:  

In every place and at every time, offer me a clean sacrifice; for I AM a great meleq, says YHWH, and My name is awe-inspiring among the tribes.[5]

 


[1] I have rearranged the order of the chapters, inserting chapter 14 here where it makes much more sense since the subject is preparation for the Communion.

[2] Kata kuriakén de kuriou (Kata kuriakhn de kuriou) = churchy translations have, “On the Lord’s day,” meaning Sunday.  I reject this association and offer instead the more accurate “On account of the Sovereignty of YHWH,” or “Sovereign day of YHWH”; or, in agreement with the Scholar’s Translation, “the Imperial Day of YHWH” (= “the Day of the L-RD”).  We must be concerned with the Torah ordinance to gather on the seventhe-day Sabbath: Lev. 23:3. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, a set-apart convocation; you shall do no work; it is a sabbath to YHWH in all your dwellings. (See also the context of kuriakén in 1 Corinthians 11:20 and Revelation 1:10.)

[3] Sunachthentes (sunacqenteV) = gathering, together, in one accord = this is the act of calling together the Yahad (those like-minded who gather together).

[4] Todah (taw-DAH) = thanksgiving. While eucharisting = Eucharistésate (eucaristhsate) = well-favoring, giving great thanks.  There is no reason to be concerned with referring to the meal by the Greek term “Eucharist” rather than the church term or the Hebrew term. Eucharist simply means “well-favored” or, together, “thanks.”

[5] This quote appears to be a concatenation of Malachi 1:11 & 14.

 

The Thanksgiving (Todah Rabbah) | Didache 9:1

Now concerning the Todah Rabbah, [1] give-todah this way:

2 First, for the cup:

We give you todah, Avinu, for the Special[2] Vine of your son Dawid, who you made known to us through your son Yahshua; may all kavod be yours l’olam va-ed.[3] 

 

3 Then concerning the broken bread:

We give you todah, Avinu, for the life and knowledge that you made known to us through your son Yahshua; may all kavod be yours l’olam va-ed.

4 As this broken bread was scattered on the mountains then gathered together to become one,[4] so may your Kahal be gathered together from the ends of the earth into your Meluqah; for yours is the kavod and koach through Yahshua haMoshiach l’olam va-ed.

 

5 Allow no one to eat or drink any of this Todah Rabbah, unless they have completed baptism in the name of the Master; who has spoken about this matter:

Do not give that which is qadosh to goyim.[5]


[1] Todah Rabba = Eucharist = Great (rabbah) Thanksgiving (todah) = The service of bread and wine

[2] Lit. set-apart, or holy.

[3] Kavod = riches and honor, but in a supernatural sense.  The churchy translation is ‘glory.’L’olam va-ed = like the Greek, ες τος αἰῶνας, into the ages.

[4] The bread being the whole loaf of Jacob / Israel, broken and distributed, then the remnants fully collected. Cf. Genesis 31:54, Ezekiel 34:12-15, Mat. 15:29bff.

[5] Goyim / dogs represent Israelites who are not adept in the practices of faith. Pigs represent Gentiles; dogs do not.

 

Didache 10:1 After you are content, you will give todah in this fashion:

 

2 We give you Todah Rabbah, Av haQodesh, for your qadosh name, which you have caused to tent[1] within our hearts; and for the knowledge, trust, and endurance that you have made known to us through Yahshua your son. May yours be kavod l’olam va-ed.

Didache 10:3 Almighty Sovereign, you created everything for your name's sake. You have given food and drink to benefit all so every single person might have the occasion to give-you-todah. Moreover, to us you impart spiritual food and drink, and enduring life through your son.[2]  4 Yet before all the rest, we give todah for your great koach. May kavod be yours l’olam va-ed. 

 

5 Remember your kahal, O Sovereign.  Save her from all evil and perfect her in your charity.  Gather her people in yahad from the four winds and into your meleqa that you have prepared for her as the Kahal ha Qodesh.[3]  May koach and kavod be yours l’olam va-ed.


[1] Tabernacle = to tent or to enskin. The word here means “coming down and tenting” or “enskinning” within hearts, not unlike Yahshua descending from on high and “tenting” among his own. “for the word became flesh and tabernacled (eskhnwsen) among us,” Yochanon 1:14.

[2] Those with heart and knowledge in the Yahad receive spiritual nutrition.

[3] This Kahal, or sacred assembly, refers to those called out of the world into the new, supernatural & spiritual reign of Messiah realized in the skies.

 

Didaché 10:6 May favor draw closer and closer as this world passes away.[1]

Hosanna l‘Elohei Dawid!

 

(If somebody is qadosh, let that one come; if somebody is not, let that one have-a-change-of-mind.) 

Marana Tha.[2]   Amein.[3] 

7 At this point, permit the neviïm to offer todah as much as they want.


[1] As this world passes away may your sovereign realm draw closer. Turn around = metanoeitw; Heb., shuv!  The word means change one’s mind or direction; churchy old translations have “repent’ – meaningless in this context. Hosanna = save us. Maran Atha = O Sovereign (Master) comeAmein = Let it be so.  These Syriac word-markers and several others (especially the reference to Dawid) make it clear to this redactor that the original Teaching is in Aramaic.

[2] Marana Tha = According to the NAB, “[Marana tha = Our Master, Come!] is a prayer for the early return of ‘Christ.’ If the Aramaic words are divided differently (Maran atha = Our Master has come!), it becomes a credal declaration. The former interpretation is supported by what appears to be a Greek equivalent of this acclamation in Rev 22:20. Amein. Come, Master Yahshua.

[3] Amein is spelled with a dipthong (rather than Amen) because (1) this spelling better represents the correct pronunciation, and (2) it is thus differentiated from the pagan religious term Amen: (1) the Egyptian creator god Amun- / Amen-Ra, and (2) the ritualistic ending of prayers in a variety of religious settings.

 

DIFFERENT MINISTRIES

Ministers | Didache 11:1 Whoever comes to teach you lessons that have been set forth previously, receive him. 2 If the moreh is off the mark, teaching a lesson different and destructive, do not listen. If the moreh is leaning toward the greater teshuvah and da’at[1] of the Master, receive that one as the Master himself.  

 

3 Regarding shlichim and neviïm, do according to the doctrines in the Tov Besorah. 4 Let each sholiach who comes to you be received as the Master; 5 but not to stay more than a day, or if need be, a second. If the stay is for three days, he is a sheqer-nevi.  6 When leaving, let the sholiach receive nothing but food until he finds a place to stay;[2] but if he asks for money, he is sheqer-nevi.[3]


7 You will not attempt to interpret what a nevi is saying in the ruach, for every sin will be forgiven, but this sin will not be forgiven. 8 Not everyone who speaks in the ruach is a nevi, but only if he is on the Master’s roads. From his roads, the sheqer and the nevi will be recognized.[4]  9 And no nevi, when he orders a table in the ruach, will eat from it; if it so happen, he is a sheqer-nevi.


[1] That is, teshuvah = righteousness, and da’at = knowledge.

[2] A place to stay = shelter.

[3] Emet = truth; Nevi sheqer = a prophet who lies.

[4] The minister will be known by his life-walk.

 

Didaché 11:10 Every nevi promoting emet is still a sheqer-nevi if he does not practice what he preaches.  11 And every nevi approved and found emet, if he participates in, say, a public siddur typical of the kahal, yet instructs you not to do that which he himself does – he will not be judged before you in public, for he has received his verdict already in the presence of Elohim (just as the ancient neviïm received).   

12 Whoever will say in the ruach, Give me silver! or anything else like it, you will not listen to him; however, if he tells you to give on the behalf of those in need, no one may judge him. 

Didache 12:1 Welcome each one who comes in the name of YHWH.  Once you have examined him, you will find out about him; for you will know from both the right hand and the left.[1] 2 If the visitor is a traveler, help him out as much as you can; but more than a stay of two or three days is beyond your obligation.   

3 If he is a skilled worker and wants to settle in among you, let him get work and eat his bread that way.  4 If he has no skill and still wants to stay, use your connections[2] to provide a means by which he may live as one of the Anointed, but not in idleness. 5 If he will not do it this way, he is mining-the-anointed.[3]  Beware of such.


[1] Right .. left = true .. false = dexter .. sinister.

[2] Connections, or knwoledg (da’at).

[3] christemporos (cristemporoV) = making an emporium / market / trading center of the Anointed Ones.

 

Giving | Didache 13:1 Yet each Nevi Emet who wants to settle among you is worth his food.[1] 2 Likewise, a Moreh Emet is worth his food just like the worker.[2]  3 So you will take all first-fruits[3] of the produce, the wine-vat, the threshing-floor, of your cattle and sheep, and give them as first-fruits to the neviïm; for they are your kohenim hagadol.[4]  (Verse 4 is below.)

 

 

5 If you bake bread, take the first-fruits and give in accordance with the mitzvah.  6 Likewise, when you open a bottle of wine or oil, take the first-fruits and give them to the neviïm; 7 yes, and even of money, clothing, and every other possession – take the first-fruits, whatever seems fair to you – and give in accordance to the mitzvah.

4 If you have no nevi, provide for the poor instead.[5] 


[1] Nevi Emet or True Prophet is a technical term used also in Clement’s literature referring to mediators between YHWH and the people. The pillars of the movement, Yahshua, Ya’aqov, Yochanon, Shimon Kefa, and Shimeon bar Cloepas., were considered to be true prophets.  Their prophecies were, without exception, fulfilled.

[2] Matthew 10:10.

[3] First-fruits = ha bikurim; Leviticus 23:10; Cf. Deuteronomy 18.

[4] Kohenim hagadol = high priests. Though equivalent in authority within the Nazorean movement, such are not necessarily Temple priests.

[5] It appears that “nevi” includes morim, shlichim, and other specially skilled or charismatic ministers – they all should be paid from the first-fruits of the congregation.

 

Leadership | Didache 15:1 Now appoint for yourselves mevakkerim and evedim worthy in the sight of the Master, those who are humble and not money-lovers, but truthful and responsible; for they also perform the service of the neviïm and morim for your own good. 2 Since they do, you may not look down on them, for they are your Standing Ones right alongside the neviïm and morim.[1]

 

Examination | Didache 15:3 You all must examine one another, not in anger but in a composed manner, as you find in the Tov Besorah. Let no one speak to a person who has “gone off” against his neighbor, and do not allow him to hear even one word from you until he commits to teshuvah.[2]  4 As for the rest – your prayers, almsgiving, and all your acts – practice these just as you find in our Master’s Tov Besorah.


[1] Standing Ones (technical term) = Those who stand as intermediaries between the Kahal and the Almighty. This concept is found in the history of the Rechabites, the priesthood of Pinchas, and the diaries of Clement.

[2] Teshuva = a change of mind, direction, and action. In Greek, metanήῃ = change his mind.  Teshuva and metanoia are often translated as repents or repentance.

 

LAST RESORTS

The Last Days | Didache 16:1 Watch over your own life! Do not allow your lights to be extinguished and your belt to be without a weapon, but you must be ready because you do not know the hour in which our Master comes!  

2 So you must gather yourselves in yahad often, seeking those things that are most appropriate for your souls; for the whole time you believed will not profit you at all if you are not perfected in the final moment. 3 In the last days, the sheqer neviïm and corrupters will be multiplied, and the sheep will be turned into wolves, and love will be turned into hate.[1] 

 

4 For as Torah-disobedience[2] increases, they all will hate, persecute, and betray each other. Then the Deceiver-of-the-Cosmos will appear as though it were the Ben-Elohim, [3] and it will work in performances and monstrosities, and ha’eretz will be given over into its hands.[4]  And it will do perversities[5] such as have never occurred in any age.


[1] Corrupters = according to associated texts (Barnabas, Odes of Solomon), corrupters are sexual perverts, seducers, especially child rapists, who have infiltrated the Kahal to prey on the membership.  From these same texts we understand “the last days” to be approximately 1000 – 3000 AD, the sixth and seventh thousand-year ‘days’ from Adam.  (See Barnabas 15.)

[2] Torah-disobedience = lawlessness (anomias).  The author is certainly not speaking of Roman laws here, but those of the El Elyon.

[3] Kosmoplanés (kosmoplanhV ) = Deceiver of the Cosmos. Ben-Elohim = Son of Elohim (G-d), the same terminology as in Genesis 6:2, in which the Bnei-Elohim fell for the lust of the daughters of men” and, as Enoch adds, the desire to take part in the family life of humankind.

[4] Given over by the people of the world to the Deceiver.

[5] Perversity = athemita (aqemita ).

 

A Great Ordeal | Didache 16:5 Then all humankind will be brought to the trial-fire; many will be greatly dismayed and so perish; but the ones who, by their firm belief, STAND UP – they will be rescued by the Curse(d One) Himself.[1] 

 

 

Signs of Truth |6 Then will appear the True Signs:[2]

 

The first sign:  rending open the shamayim;[3]

The second sign: the Qol Shofar;[4] and

The third: a STANDING UP of the dead,  

7 yet not all (the dead);[5]

For as it has been recorded,  

YHWH will come and all the Qadoshim with him.[6] 8 Then will the entire Cosmos see YHWH approaching on the clouds of the shamayim.[7]


[1] By the curse, by the cursed one, from the curse.  The meaning is not exceptionally clear. Paul explains the meaning of the curse in

Galatians 3:13,14. The Anointed One … having become a curse for us – for it is written, “Cursed be every one who hangs on a tree” – that in the Anointed Yahshua the blessing of Avraham might come upon the nations, that we all might receive the promise of the Spirit through belief.”  

The Cursed One in this passage is Messiah Yahshua.

[2] Or, signs of the truth.

[3] Isaiah 64:1 - Isaiah 64:1,2.  Oh, that you would tear the heavens open and come down, in your presence the mountains would quake, as fire sets brushwood alight, as fire makes water boil, to make your name known to your foes; the nations would tremble at your presence.  (NJB)

[4] Qol Shofar: the voice of the ram’s horn = the trumpet call.

[5] Isaiah 26:14: 14.  They are dead, they shall not live; they are deceased, they shall not rise . . .

[6] Zekaryah 14:3b….and YHWH Eli will come, and all the Qadoshim with you.

[7] Psalms 68:4; but mainly cf. Matthew 24:10-42.

 

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ODOI DUO

ZwhV OdoV | Didaxh 1:1 Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία τοῦ θανάτου, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν. 2 Ἡ μὲν οὖν τῆς ζωῆς ἐστιν αὕτη· πρῶτον ἀγαπησεις τὸν θεὸν τὸν ποιήσαντά σε, δεύτερον τὸν πλησίον σου ὡς σεαυτόν· πάντα δὲ ὅσα ἐὰν θελήσῃς μὴ γίνεσθαί σοι, καὶ σὺ ἄλλῳ μὴ ποίει.


3 Τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν αὕτη· εὐλογεῖτε τοὺς καταρωμένους ὑμῖν καὶ προσεύχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν, νηστεύετε δὲ ὑπὲρ τῶν διωκότων ὑμᾶς· ποία γὰρ χάρις, ἐὰν ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ ποιοῦσιν; ὑμεῖς δὲ ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς, καὶ οὐχ ἕξετε ἐχθρόν.

 

4 ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν· ἐὰν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα, στέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος· ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ’ αυτοῦ δύο· ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου, δὸς αὐτῳ καὶ τὸν χιτῶνα· ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ σόν, μὴ ἀπαίτει· οὐδὲ γὰρ δύνασαι.

5a παντὶ τῷ αἰτοῦντί σε δίδου καὶ μὴ ἀπαίτεν· πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων.

 

 

 

 

 

 

 

 

 

Didaxh 1:5b μακάριος ὁ διδοὺς κατὰ τὴν ἐντολήν· ἀθῷος γάρ ἐστιν. οὐαὶ τῷ λαμβάνοντι τις, ἀθῷος ἔσται· ὁ δὲ μὴ χρείαν ἔχων ἔχων δώσει δίκην, ἱνατί ἔλαε καὶ εἰς τί· ἐν συνοωῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην. 6 ἀλλὰ καὶ περὶ τούτου δὲ εἰρηται· Ἱδρωσάτω ἡ ἐλεημοσύνη σου εἰς τὰς χεῖρας σου, μέχρις ἂν γνῷς τίνι δῷς.

 

 Didaxh 2:1 Δευτρα δ ντολ τς διδαχς· 2 ο φονεσεις, ο μοιχεσεις, ο παιδοφθορσεις, ο πορνεσεις, ο κλψεις, ο μαγεσεις, ο φαρμακεσεις, ο φονεσεις τ́κνον ν φθορ, οδ γεννηθν ποκτενες, οκ πιθυμσεις τ το πλησον. 3 οκ πιορκσεις, ο ψευδομαρτυρσεις, ο κακολογσεις, ο μνησικακσεις. 4 οκ σ διγνμων οδ δγλωσσος· παγς γρ θαντου διγλωσσα.

 

 

 

5 οκ σται λγος σου ψευδς, ο κενς, λλ μεμεστωμνος πρξει. 6 οκ σ πλεονκτης οδ ρπαξ οδ ποκριτς οδ κακοθης οδ περφανος. ο λψ βουλν πονηρν κατ το πλησον σου. 7 ο μισσεις πντα νθρπον, λλ ος μν λγξεις, περ δ ν προσεξ, ος δ γαπσεις πρ τν ψυχν σου.

 

 

 

 

 

Didaxh 3:1 Τκνον μου, φεγε π παντς πονηρο κα π παντς μοου ατου. 2 μ γνου ργλος, δηγε γρ ργ πρς τν φνον, μηδ ζηλωτς μηδ πιστικς μηδ θυμικς· κ γρ τοτων πντων φνοι γενννται. 3 τκνον μου, μ γνου πιθυμητς, δηγε γρ πιθυμα πρς τν πορνεαν, μηδ ασψρολγος μηδ υψηλφθαλμος· κ γρ τοτων παντων μοιχεαι γενννται. 4 τκνον μου, μ γνου οωνοσκκος, πειδ δηγε ες τν εδωλολοατραν, μηδ παοιδς μηδ μαθηματικς μηδ περικαθαραν, μηδ θλε ατ βλπειν· κ γρ τοτων πντων εδωλολατρα γεννται.

 

5 τκνον μου, μ γνου ψεστης, πειδ δηγε τ ψεσμα ες τν κλοπν, μηδ φιλργυρος μηδ κενδοξος· κ γρ τοτων πντων κλοπα γενννται. 6 τέκνον μου, μὴ γίνου γόγγυσος, ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν, μηδὲ αὐθάδης μηδὲ πονηρόφρων· ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται.

 

7 ἴσθι δὲ πραΰς, ἐπεὶ οἱ πραεῖς κληρονομήσουσιν τὴν γῆν.

 

8 γίνου μακρόθυμος καὶ ἐλεήμων καὶ ἄκακος καὶ ἡσύχιος καὶ ἀγαθὸς καὶ τρέμων τοὺς λόγους διὰ παντός, οὓς ἤκουσας. 9 οὐχ ὑψώσεις σεαυτὸν οὐδὲ δώσεις τῇ ψυχῇ σου θράσος. οὐ κολληθήσεται ἡ ψυχή σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ δικαίων καὶ ταπεινῶν ἀναστραφήσῃ. 10 τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ, εἰδὼς ὅτι ἄτερ θεοῦ οὐδὲν γίνεται.

 

 

 

 

 

 

 

 

Didaxh 4:1 Τέκνον μου, τοῦ λαλοῦντός σοι τὸν λόγον τοῦ θεοῦ μνησθήσῃ νυκτὸς καὶ ἡμέρας, τιμήσεις δὲ αὐτὸν ὡς κύριον· ὅθεν γὰρ ἡ κυριότης λαλεῖται, ἐκεῖ κύριός ἐστιν. 2 ἐκζητήσεις δὲ καθ’ ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἵνα ἐπαναπαῇς τοῖς λόγοις αὐτῶν. 3 οὐ ποθήσεις σψίσμα, εἰρηνεύσεις δὲ μαχομένους· κρινεῖς δικαίως, οὐ λήψῃ πρόσωπον ἐλέγξαι ἐπὶ παραπτώμασιν. 4 οὐ διψυχήσεις, πότερον ἔσται ἢ οὔ.

 

 

5 Μὴ γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων τὰς χεῖρας, πρὸς δὲ τὸ δοῦναι συσπῶν. 6 ἐὰν ἔχῃς διὰ τῶν χειρῶν σου, δώσεις λύτρωσιν ἁμαρτιῶν σου. 7 οὐ διστάσεις δοῦναι οὐδὲ διδοὺς γογγύσεις· γνώσῃ γάρ, τίς ἐστιν ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. 8 οὐκ ἀποστραφήσῃ τὸν ἐνδεόμενον, συγκοινωνήσεις δὲ πάντα τῷ ἀδελφῷ σοῦ καὶ οὐκ ἐρεῖς ἴδια εἶναι· εἰ γὰρ ἐν τῷ ἀθανάτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς θνητοῖς; 9 Οὐκ ἀρεῖς τὴν χεῖρα σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις τὸν φόβον τοῦ θεοῦ.  

 

 

10 οὐκ ἐπιτάξεις δούλῳ σου ἢ παιδίσκῃ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, ἐν πικρίᾳ σου, μήποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν· οὐ γὰρ ἔρχεται κατὰ πρόσωπον καλέσαι, ἀλλ’ ἐφ’ οὓς τὸ πνεῦμα ἡτοίμασεν.


 

 

 

 


Didaxh 4:11 ὑμεῖς δὲ οἱ δοῦλοι ὑποταγήσεσθε τοῖς κυρίοις ὑμῶν ὡς τύπτῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ.  12 Μισήσεις πᾶσαν ὑπόκρισιν καὶ πᾶν ὃ μὴ ἀρεστὸν τῷ κυρίῳ. 13 οὐ μὴ ἐγκαταλίπῃς ἐντολὰς κυρίου, φυλάξεις δὲ ἃ παρέλαβες, μήτε προστιθεὶς μήτε ἀφαιρῶν. 14 ἐν ἐκκλησίᾳ ἐξομολογήσῃ τὰ παραπτώματά σου, καὶ οὐ προσελεύσῃ ἐπὶ προσευχήν σου ἐν συνειδήσει πονηρᾷ· αὕτη ἐστὶν ἡ ὁδὸς τῆς ζωῆς.

 

 

OdoV Qanatou | Didaxh  5:1 Ἡ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη· πρῶτονπάντων πονηρά ἐστι καὶ κατάρας μεστή· φόνοι, μοιχεῖαι, ἐπιθυμίαι, προνεῖαι, κλοπαί, εἰδωλολατρίαι, μαγεῖαι, φαρμακίαι, ἁρπαγαί, ψευδομαρτυριαι, ὑποκρίσεις, διπλοκαρδία, δόλος, ὑπερηφανία, κακία, αὐθάδεια, πλεονεξία, αἰσχρολογία, ζηλοτυπία, θρασύτης, ὕψος, ἀλαζονεία.

 

2a διῶκται ἀγαθῶν, μισοῦντες ἀληθειαν, ἀγαπῶντες ψεῦδος, οὐ γινώσκοντες μισθὸν δικαιοσύνης, οὐ κολλώμενοι ἀγαθῷ οὐδὲ κρίσει δικαίᾳ ἀρυπνοῦντες οὐκ εἰς τὸ ἀγαθόν, ἀλλ’ εἰς τὸ πονηρόν· ὧν μακρὰν πραΰτης καὶ ὑπομονή, μάταια ἀγαπῶντες, διώκοντε ἀνταπόδομα, οὐκ ἐλεοῦντες πρωχόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, οὐ γινώσκοντες τὸν ποιήσαντα αὐτούς,

 

2b φονεῖς τέκνων, φθορεῖς πλάσματος θεοῦ, ἀποστρεφόμενοι τὸν ἐνδεόμενον, καταπονοῦντες τὸν θλιβόμενον, πλουσίων παράκλητοι, πενήτων ἄνομοι κριταί, πανθαμάρτητοι· ῥυσθείητε, τέκνα, ἀπὸ τούτων ἁπάντων.

 

 

 

 

O ZUGOS TOU KURIOU

O OdoV thV DidachV | Didaxh  6:1 Ὅρα, μὴ τίς σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ τῆς διδαχῆς, ἐπεὶ παρεκτὸς θεοῦ σε διδάσκει. 2 εἰ μὲν γὰρ δύνασαι βαστάσαι ὅολον τὸν ζυγὸν τοῦ κυρίου, τέλειος ἔσῃ· εἰ δ’ οὐ δύνασαι, ὃ δύνῃ, τοῦτο ποίει.

 

 

BrwsewV | 3 περὶ δὲ τῆς βρώσεως, ὃ δύνασαι βάστασον· ἀπὸ δὲ τοῦ εἰδωλοθύτου λίαν πρόσεχε· λατρεία γάρ ἐστι θεῶν νεκρῶν.

 

BaptismatoV | Didaxh 7:1 Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε· ταῦτα πάντα πρειπόντες, βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι. 2 ἐὰν δὲ μὴ ἔχῃς ὕδωρ ζῶν, εἰς ἄλλο ὕδωρ βάπτισον· εἰ δ’ οὐ δύνασαι ἐν ψυχρῷ, ἐν θερμῷ. 3 ἐὰν δὲ ἀμφότερα μὴ ἔχῃς, ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Didaxh 7:4 πρὸ δὲ τοῦ βαπτίσμος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύναται· κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο.

 

Nhsteia | Didaxh 8:1 Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑποκριτῶν. Νηστεύουσι γὰρ δευτέρα σαββάτων καὶ πέμτῃ· ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρασκευήν.

 

Proseucomai | 2 μηδὲ προσεύχεσθε ὡς οἱ ὑποκριταί, ἀλλ’ ὡς ἐκέλευσεν ὁ κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσθε·

 

Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· τὸν ἄρτον ἡμῶν τὸ ἐπιούσιον δὸς ἡμῖν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς οφειλέταις ἡμῶν, καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.

 

3 τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε.

 

 

 

 

 

 

 

 

 

H Qusia | Didaxh 14:1 Κατὰ κυριακὴν δὲ κυρίου συναχθέντες κλάσατε ἄρτον καὶ εὐχαριστήσατε, προεξομολογησάμενοι τὰ παραπτώματα ὑμῶν, ὅπως καθαρὰ ἡ θυσία ὑμῶν ᾐ. 2 πᾶς δὲ ἔχων τὴν ἀμφιβολίαν μετὰ τοῦ ἑταίρου αὐτοῦ μὴ συνελθέτω ὑμῖν, ἕως οὗ διαλλαγῶσιν, ἵνα μὴ κοινωθῇ ἡ θυσία ὑμῶν. 3 αὕτη γάρ ἐστιν ἡ ῥηθεῖσα ὑπὸ κυρίου·

 

 

Ἐν παντὶ τόπὼ καὶ χρόνῳ προσφέρειν μοι θυσίαν καθαράν.  ὅτι βασιλεὺς μέγας εἰμί, λέγει κύριος, καὶ τὸ ὄνομά μου θαυμαστὸν ἐν τοῖς ἔθνεσι.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

ThV  Eucaristia | Didaxh 9:1 Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε·

 

 

2 πρῶτον περὶ τοῦ ποτηρίον·

Εὐχαριστοῦμεν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλον Δαυεὶδ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.  

 

 

 

3 περὶ δὲ τοῦ κλάσμος·

Εὐχαριστοῦμέν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ζωῆς καὶ γνώσεως, ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου. σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 

 

4 ὥσπερ ἦν τοῦτο τὸ κλάσμα διεσκορπισμένον ἐπάνω τῶν ὀρέων καὶ συναχθὲν ἐγένετο ἕν, οὕτω συναχθήτω σου ἡ ἐκκλησία ἀπὸ τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν. ὅτι σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις διὰ Ἰησοῦ εἰς τοὺς αἰῶνας.

 

5 μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ’ οἱ βαπτισθέντες εἰς ὄνομα κυρίου· καὶ γὰρ περὶ τούτου εἴρηκεν ὁ κύριος·

Μὴ δῶτε τὸ ἅγιον τοῖς κυσί.

 

 

 

 

 

 

 

 

 

Didaxh 10:1 Μετὰ δὲ τὸ ἐμπλησθῆσαι οὗτως εὐχαριστήσατε·

 

2 Εὐχαριστοῦμέν σοι, πάτερ ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματος σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίστεως καὶ ἀθανασίας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.

 

 

10:3 σύ, δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν, ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός σου. 4 πρὸ πάντων εὐχαριστοῦμέν σοι, ὅτι δυνατὸς εἶ· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.  

 

5 μνήσθητι, κύριε, τῆς ἐκκλησίας σου, τοῦ ῥύσασθαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθεῖσαν, εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.

 

 

 

 

 

 

 

Didaxh 10:6 ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος.

 

 Ὡσαννὰ τῷ θεῷ Δαείδ.

 

εἴ τις ἅγιός ἐστιν, ἐρχέθω· εἴ τις οὐκ ἔστι, μετανοείτω·

 

Mαρὰνἀ θά· ἀμήν.

7 τοῖς δὲ προφήταις ἐπιτρέπετε εὐχαριστεῖν ὅσα θέλουσιν. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

DIAIRESEIS DIKONIWN

DidaskalouV, ApostolouV, ProfhtaV | Didaxh 11:1 Ὃς ἂν οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα τὰ προειρημένα, δέξασθε αὐτόν· 2 ἐὰν δὲ αὐτὸς ὁ διδάσκων στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς τὸ καταλῦσαι, μὴ αὐτοῦ ἀκούσητε· εἰς δὲ τὸ προσθεῖναι δικαοσύνην καὶ γνῶσιν κυρίου, δέξασθε αὐτὸν ὡς κύριον.  

 

3 Περὶ δὲ τὼν ἀποστόλων καὶ προπητῶν, κατὰ τὰ δόγμα τοῦ εὐαγγελίου οὕτω ποιήσατε. 4 πᾶς δὲ ἀπόστολος ἐρχόμενος πρὸς ὑμᾶς δεχθήτω ὡς κύριος· 5 οὐ μενεῖ δὲ εἰ μὴ ἡμέραν μίαν· ἐὰν δὲ ᾖ χρεία, καὶ τὴν ἄλλην· τρεῖς δὲ ἐὰν μείνῃ, ψευδοπροφήτης ἐστίν. 6 ἐρχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμβανέτω εἰ μὴ ἄρτον, ἕως οὗ αὐλισθῇ· ἐὰν δὲ ἀργυριον αἰτῇ, ψευδοπροφήτης ἐστί.

 

7 Καὶ πάντα προφήτην λαλοῦντα ἐν πνεύματι οὐ πειράσετε οὐδὲ διακρινεῖτε· πᾶσα γὰρ ἁμαρτία ἀφεθήσεται, αὕτη δὲ ἡ ἁμαρτία οὐκ ἀφεθήσεται. 8 οὐ πᾶς δὲ ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλ’ ἐὰν ἔχῃ τοὺς τρόπους κυρίου. ἀπὸ οὖν τῶν τρόπων γνωσθήσεται ὁ ψευδοπροφήτης καὶ ὁ προφήτης. 9 καὶ πᾶς προφήτης ὁριζων τράπεζαν ἐν πνεύματι οὐ φάγεται ἀπ’ αὐτῆς, εἰ δὲ μήγε ψευδοπροφήτης ἐστί.

 

 

Didaxh 11:10 πᾶς δὲ προφήτης διδάσκων τὴν ἀληθειαν, εἰ ἃ διδάσκει οὐ ποιεῖ, ψευδοπρφήτης ἐστί.  11  πᾶς δὲ προφήτης δεδοκιμασμένος, ἀληθινός, ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν, ὅσα αὐτὸς ποιεῖ, οὐ κριθήσεται ἐφ’ ὑμῶν· μετὰ θεοῦ γὰρ ἔχει τὴν κρίσιν· ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι προφῆται.

 

12 ὃς δ’ ἂν εἴπῃ ἐν πνεύματι· δός μοι ἀργύρια ἢ ἕτερά τινα, οὐκ ἀκούσεσθε αὐτοῦ· ἐὰν δὲ περὶ ἄλλων ὑστερούντων εἴπῃ δοῦναι, μηδεὶς αὐτὸν κρινέτω.
 

Didaxh  12:1 Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι κυρίου δεχθήτω· ἔπειτα δὲ δοκιμάσαντες αὐτὸν γνώσεσθε, σύνεσιν γὰρ ἕξετε δεξιὰν καὶ ἀριστεράν. 2 εἰ μὲν παρόδιός ἐστιν ὁ ἐρχόμενος, βοηθεῖτε αὐτῷ, ὅσον δύνασθε· οὐ μενεῖ δὲ πρὸς ὑμᾶς εἰ μὴ δύο ἢ τρεῖς ἡμέρας, ἐὰν ᾖ ἀνάγκη.

 

3 εἰ δὲ θέλει πρὸς ὑμᾶς καθῆσθαι, τεχνίτης ὤν, ἐργαζέσθω καὶ φαγέτω. 4 εἰ δὲ οὐκ ἔχει τέχνην, κατὰ τὴν σύνεσιν ὑμῶν προνοήσατε, πῶς μὴ ἀργὸς μεθ’ ὑμῶν ζήσεται Χριστιανός. 5 εἰ δ’ οὐ θέλει οὑτω ποιεῖν, χριστέμπρός ἐστι· προσέχετε ἀπὸ τῶν τοιούτων.

 

 

 

 

 

DoV Kata thn Entolhn | Didaxh 13:1 Πᾶς δὲ προφήτης ἀληθινὸς θέλων καθῆσθαι πρὸς ὑμᾶς ἄξιός ἐστι τῆς τροφῆς αὐτοῦ. 2 ὡσαύτως διδάσκαλος ἀληθινός ἐστιν ἄξιος καὶ αὐτὸς ὥσπερ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 3 πᾶσαν οὖν ἀπαρχὴν γεννημάτων ληνοῦ καὶ ἅλωνος, βοῶν τε καὶ προβάτων λαβὼν δώσεις τὴν ἀπαρχὴν τοῖς προφήταις· αὐτοὶ γάρ εἰσιν οἱ ἀρχιερεῖς ὑμῶν.

 

 5 ἐὰν σιτίαν ποιῇς, τὴν ἀπαρχὴν λαβὼν δὸς κατὰ τὴν ἐντολήν. 6 ὡσαύτως κεράμιον οἴνου ἢ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις· 7 ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς κτήματος λαβὼν τὴν ἀπαρχήν, ὡς ἂν σοι δόξῃ, δὸς κατὰ τὴν ἐντολήν.

 

 

 

4 ἐὰν δὲ μὴ ἔχητε προφήτην, δότε τοῖς πτωχοῖς.

 

 

 

 

 

 

 

 

 

 

 

EpiskopouV | Didaxh 15:1 Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ διακόνους ἀξίους τοῦ κυρίου, ἄνδρας πραεῖς καὶ ἀφιλαργύρους καὶ ἀληθεῖς καὶ δεδοκιμασμένους· ὑμῖν γὰρ λειτουργοῦσι καὶ αὐτοὶ τὴν λειτουργίαν τῶν προφητῶν καὶ διδασκάλων. 2 μὴ οὖν ὐπερίδητε αὐτούς· αὐτοὶ γὰρ εἰσιν οἱ τετιμημένοι ὑμῶν μετὰ τῶν προφητῶν καὶ διδασκάλων.

 

Elegcete AllhlouV |  3 Ἐλέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ, ἀλλ’ ἐν εἰρήνῃ ὡς ἔχετε ἐν τῷ εὐαγγελίῳ· καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ ἑτέρου μηδεὶς λαλείτω μηδὲ παρ’ ὑμῶν ἀκουέτω, ἕως οὗ μετανοήσῃ. 4 τὰς δὲ εὐχὰς ὑμῶν καὶ τὰς ἐλεημοσύνας καὶ πάσας τὰς πράξεις οὕτω ποιήσατε, ὡς ἔχετε ἐν τῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν.

 

 

 

 

 

 

 

 

ESCATOS

TaiV EscataiV HmeraiV | Didaxh 16:1 Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν· οἱ λύχνοι ὑμῶν μὴ σβεσθήτωσαν, καὶ αἱ ὀσφύες ὑμῶν μὴ ἐκλυέσθωσαν, ἀλλὰ γίνεσθε ἕτοιμοι· οὐ γὰρ οἴδατε τὴν ὥραν, ἐν ᾗ ὁ κύριος ἡμῶν ἔρχεται.

 

2 πυκνῶς δὲ συναχθήσεσθε ζητοῦντες τὰ ἀνήκοντα ταῖς ψυχαῖς ὑμῶν· οὐ γὰρ ὠφελήσει ὑμᾶς ὁ πᾶς χρόνος τῆς πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ ἐσχάτῳ καιρῷ τελειωθῆτε.

3 ἐν γὰρ ταῖς ἐσχάταις ἡμέραις πληθυνθήσονται οἱ ψευδοπροφῆται καὶ οἱ φθορεῖς, καὶ στραφήσονται τὰ πρόβατα εἰς λύκους, και ἡ ἀγάπη στραφήσεται εἰς μῖσος.

 

4 αὐξανούσης γὰρ τῆς ἀνομίας μισήσουσιν ἀλλήλους καὶ διώξουσι καὶ παραδώσουσι, καὶ τότε φανήσεται ὁ κοσμοπλανὴς ὡς υἱὸσ θεοῦ, καὶ ποιήσει σημεῖα καὶ τέρατα, καὶ ἡ γῆ παραδοθήσεται εἰς χεῖρας αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε γέγονεν ἐξ αἰῶνος.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

QliyiV Megalh | Didaxh 16:5 τότε ἥξει ἡ κτίσις τῶν ἀντρώπων εἰς τὴν πύρωσιν τῆς δοκιμασίας, καὶ σκανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται, οἱ δὲ ὑπομείναντες ἐν τῇ πίστει αὐτῶν σωθήσονται ὑπ’ αὐτου τοῦ καταθέματος.

 

Shmeia thV AlhqeiaV | 6 καὶ τότε φανήσεται τὰ σημεῖα τῆς ἀληθείας·

 

πρῶτον σημεῖον ἐκπετάσεως ἐν οὐρανῷ,

εἶτα σημεῖον φωνῆς σάπιγγος, καὶ

τὸ τρίτον ἀνάστασις νεκρῶν.

 7 οὐ πάντων δέ,

ἀλλ’ ὡς ἐρρέθη·  

 

Ἥξει ὁ κύριος καὶ πάντες οἱ ἅγιοι μετ’ αὐτοῦ. 8 τότε ὄψεται ὁ κόσμος τὸν κύριον ἐρχόμενον ἐπάνω τῶν νεφελῶν τοῦ οὐρανοῦ.

 

 

OTHERS BY JACKSON SNYDER

Available at Apostolia.com

Purchase Includes the Audio Book, Requested Separately.

 

CODEX SINAITICUS: THE H. T. ANDERSON NEW TESTAMENT: Anderson's famous yet very rare English translation (1866) of the 3rd to 4th century Sinaiticus Greek New Testament, thought by scholars to be the earliest complete New Testament manuscript in existence. THIS IS NOT A SCANNED COPY. This is a first edition of the text published in easy-to-read Georgia font with 2 points between verses, including public domain versions of the last books of the Sinaiticus; that is, Epistle of Barnabas and Shepherd of Hermas. I also included the Didache, or Teaching of the Twelve, and The Sonnini Mauscript of Acts 29. Available in hard or softcover.

 

THE RECOGNITIONS OF CLEMENT: Ever wonder why Simon Peter only got a couple short letters in our Scriptures? Wouldn’t someone have recorded Peter’s AUTHENTIC acts and preaching? Of course his preaching was recorded! By Clement, an affluent Gentile convert, at the command of James the Just. So why would the Church Fathers bury the preaching of their first pope since Clement was their second pope? Because Peter's teachings are HEBRAIC. This volume is ancient and one-of-a-kind, containing teachings on many subjects, including Peter’s teaching  on deliverance, healing, true worship, and lost doctrines. Original Hebraic names and titles of people, places and concepts - and a full GLOSSARY.

 

THE ODES OF SHALOMÉ: ANCIENT NETZARI SONGS OF EXTRATERRESTRIAL LOVE:  Shalomé was the sister of Yahshua (Jesus) of Nazareth. She is mentioned several times in the New Testament Scriptures as a witness to her brother's execution. Other Scriptures portray her as a person of much more importance. She is a fervent disciple who harbors and nurtures her brother as she learns the Way of the True Worshipper. To this same Shalomé tradition has attributed forty-one songs composed in the Aramaic language. Her spiritual insight has much in common with that of the Beloved Disciple and the Teacher of Righteousness.

 

KHANOKH THE SKY TRIPPER: 1 ENOCH, TRUE NAMES VERSION

Jackson Snyder's new edition of 1 Enoch takes into account Isaac's annotation on the Coptic translation, the English translations of Isaac and Laurence, and the latest editions of the Dead Sea Scroll portions. Technical terms are rendered in Hebrew transliteration, as are proper names and places. Excessive wordiness has been eliminated, updated definitions clarify ancient word meanings, and the errors of pre-1950 translations are corrected. Includes a glossary of Hebrew technical terms left untranslated in this edition.

 

TO THE CHILDREN OF LOVE AND PEACE: THE LETTER OF BAR NABA (Epistle of Barnabas)  This volume includes the following unique features: > a scholarly introduction > a brand new translation from the Greek with comparisons to the Hoole and Lightfoot translations > Interpaginated with the Revised Greek of the Ante Nicene Fathers > Over 150 annotations and Tanakh references > Essays explaining the "Teachings of the Three Letters" and "The Teachings of the Eight Days" > Plenty of room for your personal notes. Bar Naba should be read, as he reveals the solutions to many great mysteries, including: > the revelation of the fish sign (ichthus) > the 318 and the "Teachings of the Three Letters" > the identity of the "Black One" > the seven prophetic days of soteriological history > the millennial sabbath > the mysterious eight day revealed > the revelation of Moshiach - when? > > many more explanations and a few mysteries yet unsolved.

 

KATA MATTYAH: ACCORDING TO MATTHEW: A New Translation from Ancient Witnesses. Translated from 3rd Century Sinaitic Manuscript א And Diligently Compared With The H. L. Anderson New Testament (begun in 1861), The Dead Sea Scrolls, The Aramaic Peshitta, and The Nestlé-Aland 26 Greek Text: For Readers of the English Language. Kata Mattyah is very useful for gaining a command of the biblical Hebrew language. Many common transliterated Hebrew words replace their English counterparts so that the student progressing through this version will gain a basic Hebrew vocabulary. Includes full text of Matthew, annotations, pronunciation guide, and complete Hebrew, Aramaic, Latin & Greek Glossary.


SPIRITUAL GIFTS REVELATION: MIRACLES BY THE BOOK: If the New Covenant accurately contains the teaching of the Son of Elohim, then should not his followers also be able to accomplish his feats? If Yahshua "ever lives and ever loves," then should not his people be the personal extension of his astounding capabilities? There are many evidences that indeed Yahshua still works miracles, both small and great, and that he PREVENTS evil. Snyder thinks he can help show those willing how they may proceed. He takes us on a journey through Scripture and his own life to expose tiny miracles and exposit what kind of discipline in love is required to achieve them. This book is a hands-on Spiritual Gifts course for individuals or teams that can lead to certification in supernatural ministry.

 

SPIRITUAL GIFTS REVELATION: CHARISMATA, THEORY, ASSESSMENT, PROBLEM-SOLVING: Most approaches to Motivational Gifts assessment lend themselves to faulty results due to a one-dimensional inventory strategy & conclusions based on lack of practice & data. Results are often inaccurate because survey answers are self-perceptions rather than actions. The Integrated Approach is multidimensional, including 5x3 dimensions of Temperament, thinking vs doing exercises, & the 9-key Personality, to standard inventories. With help from 1000s of online participants, the author has found an "Integrated Approach”-a unique, accurate system that tears away the masks to the soul beneath. No longer mere Christian entertainment, the Rom 12 gifts render life-enhancing tools, helping participants analyze pathways accurately then make valid, prayerful decisions.

 

TRUE NAMES MESSIANIC HAGGADAH: A PASSOVER SEDER From YAH Prince of Peace Vero comes this easy and complete Passover for use with any family of believers in Messiah. Features: Full seder, parts for leader, six readers, and children; Large print, easy to read; Transliterated Hebrew names for people, places and things; Full glossary plus MP3 pronunciation download; The very rare Hebraic Thanksgiving service from the Didache (Teaching of the Twelve) from the 1st century; Passover Peril: A Fun, Low Tech Game for the Family; 51 Questions about Passover; Links to resources, including music; Help by email or telephone. Compiled and Composed by Jackson Snyder